Chinese
是小小为表大只说小乘是小复是大。以说小故是小。为表大故是大也。又且无有小乘之法故。经云十方佛土中唯有一佛乘更无余乘也。又大具有大有小。故小大皆是大乘。若唯大无小不名为大。小大具足乃名大乘。何意尔。大论云小不包大大包于小大包小故故名大乘。问大明于小小此大不。若大明于小小不是大乘者。论中明邪正。邪正不合为论。论中明邪正。邪正统合为正论。大乘中明小大小皆此大乘。若大乘中明小小此大乘者。大乘中明声闻众声闻应菩萨(云云)。又问小乘无十方佛唯一佛。大乘亦明无十方佛不。解云大小两乘同明唯有一佛。而明一佛不同。何者佛直说唯有一释迦佛更无余佛。而大小乘所解不同。小乘人皆说唯有一佛。便言十方唯有一佛更无余佛。大乘人皆说唯有一佛。明此一国土唯有一佛余方国土不无余佛。如其四天下唯有一轮王。不明一切四天下唯有一轮王。小乘便言一切四天下唯一轮王。大乘知是一四天下唯有一轮王。余四天下不无余轮王。唯有一佛亦复如此。小乘不了唯言有一佛余方无佛。大乘了知娑婆世界无二佛。不无余方。斯则小乘人不了大乘人了。以小乘人不了名为半人名为半字。大乘人了名为满字也。问何意小乘说有三世不说十方。大乘具说三世十方耶。解云所以小乘说三世不说 现代汉语译本 因为（有人）认为‘小’是为了表明‘大’，才说小乘是‘小’，（反过来说，）为了表明‘大’，（所以小乘）又是‘大’。而且实际上没有小乘之法，所以经中说，‘十方佛土中，唯有一佛乘，更无余乘’。（《妙法莲华经》）。 而且，‘大’本身就具有‘大’和‘小’，所以说‘小’和‘大’都是大乘。如果只有‘大’而没有‘小’，就不能称之为‘大’。‘小’和‘大’都具备，才能称之为大乘。为什么这么说呢？《大智度论》中说，‘小’不能包含‘大’，而‘大’能包含‘小’，‘大’包含‘小’的缘故，所以叫做大乘。 问：如果‘大’能明白‘小’，那么这个‘大’是不是就不‘大’了呢？如果‘大’能明白‘小’，就不是大乘的话，那么论中阐明邪正，邪正不应该合在一起成为论。论中阐明邪正，邪正统统合在一起才是正论。大乘中阐明‘小’，‘小’和‘大’都在这个大乘之中。如果大乘中阐明‘小’，这个就是大乘的话，那么大乘中阐明声闻众，声闻应该就是菩萨（的别称）了（此处原文不完整）。 又问：小乘没有十方佛，只有一佛。大乘也阐明没有十方佛吗？答：大小两乘都阐明只有一佛，但是阐明一佛的方式不同。佛直接说只有一释迦牟尼佛，没有其他的佛。而大小乘的理解不同。小乘人说只有一佛，就说十方只有一佛，没有其他的佛。大乘人说只有一佛，是说这个国土只有一佛，其他国土并非没有其他的佛。如同一个四天下只有一个轮王，但不能说一切四天下只有一个轮王。小乘人就说一切四天下只有一个轮王。大乘人知道是一个四天下只有一个轮王，其他的四天下并非没有其他的轮王。‘唯有一佛’也是如此。小乘不了解，就说只有一佛，其他地方没有佛。大乘了解，娑婆世界没有两尊佛，但并非其他地方没有佛。 这就是小乘人不了解大乘人的地方。因为小乘人不了解，所以被称为‘半人’，被称为‘半字’。大乘人了解，所以被称为‘满字’。 问：为什么小乘只说三世，不说十方？而大乘既说三世，又说十方呢？答：小乘之所以说三世，不说十方……（此处原文不完整）
English
English version Because (some) think that 'small' is to express 'large', that's why it is said that the Hinayana (small vehicle) is 'small', (conversely,) in order to express 'large', (so the Hinayana) is also 'large'. Moreover, there is actually no Dharma of Hinayana, so the sutra says, 'In the Buddha lands of the ten directions, there is only one Buddha vehicle, and there is no other vehicle.' (Lotus Sutra). Moreover, 'large' itself has both 'large' and 'small', so it is said that 'small' and 'large' are both Mahayana (great vehicle). If there is only 'large' without 'small', it cannot be called 'large'. Only when 'small' and 'large' are both present can it be called Mahayana. Why is this so? The *Mahaprajnaparamita-sastra* says, 'Small' cannot contain 'large', but 'large' can contain 'small', because 'large' contains 'small', so it is called Mahayana. Question: If 'large' can understand 'small', then is this 'large' not 'large' anymore? If 'large' can understand 'small', and it is not Mahayana, then the treatise clarifies right and wrong, and right and wrong should not be combined into a treatise. The treatise clarifies right and wrong, and right and wrong are all combined to be a correct treatise. Mahayana clarifies 'small', and 'small' and 'large' are both within this Mahayana. If Mahayana clarifies 'small', and this is Mahayana, then Mahayana clarifies the *sravaka* (hearer) assembly, and the *sravaka* should be (another name for) *bodhisattva* (the original text is incomplete here). Also asked: Hinayana does not have Buddhas of the ten directions, only one Buddha. Does Mahayana also clarify that there are no Buddhas of the ten directions? Answer: Both Hinayana and Mahayana clarify that there is only one Buddha, but the way of clarifying one Buddha is different. The Buddha directly said that there is only one *Sakyamuni* Buddha, and there are no other Buddhas. But the understanding of Hinayana and Mahayana is different. Hinayana people say that there is only one Buddha, and then say that there is only one Buddha in the ten directions, and there are no other Buddhas. Mahayana people say that there is only one Buddha, meaning that there is only one Buddha in this land, and other lands are not without other Buddhas. Just as there is only one *cakravartin* (wheel-turning king) in one *caturdvipa* (four continents), but it cannot be said that there is only one *cakravartin* in all *caturdvipa*. Hinayana people say that there is only one *cakravartin* in all *caturdvipa*. Mahayana people know that there is only one *cakravartin* in one *caturdvipa*, and other *caturdvipa* are not without other *cakravartin*. 'Only one Buddha' is also like this. Hinayana does not understand, and says that there is only one Buddha, and there are no Buddhas in other places. Mahayana understands that there are no two Buddhas in the *Saha* world, but it is not that there are no Buddhas in other places. This is where Hinayana people do not understand Mahayana people. Because Hinayana people do not understand, they are called 'half people', and called 'half characters'. Mahayana people understand, so they are called 'full characters'. Question: Why does Hinayana only talk about the three times (past, present, future) and not the ten directions? And Mahayana talks about both the three times and the ten directions? Answer: The reason why Hinayana talks about the three times and not the ten directions... (the original text is incomplete here) --------------------------------------------------------------------------------
Chinese
十方者。说三世为发修福心。不说十方为除怠慢意。说三世为发修福心者。小乘人闻未来有弥勒佛便修施戒等愿值弥勒佛。故说三世佛为发修福也。不说十方为除怠慢者。彼若闻有十方佛则言佛无量生轻厌心为此小心之人。故不说十方也。大乘具明三世十方者。说三世令修福。复说十方有佛倍生欢喜。菩萨发心之时即此念。欲遍供养十方一切佛令果皆有倍生欢喜。得多佛供养多种善根。三多具足故大乘具说三世十方佛也。然此则是一土多佛多土多佛。何者只是娑婆都而有千佛出世。故是一土多佛。此方释迦西方无量寿则多土多佛。具四句。两句如前。自有一土一佛。一佛化一土。此佛既灭土即灭。故是一土一佛。一佛多土者一佛化无量土。如舍那化十方佛世界海。今此二经即是两句。弥勒成佛即一土多佛。无量寿观即多土多佛也。然是等诸义非但此二经遍用通众经也。次明两经为两种缘。弥勒成佛经为远见佛缘。无量寿观为近见佛缘。弥勒成佛为远见佛缘者。弥勒五万七千九百亿岁乃成佛。众生修福即如此时方见佛。故是远见佛缘也。无量寿为近见佛缘者。经明一生修善或三辈九辈临舍命时即见彼佛菩萨现佛菩萨来迎接。故是近见佛缘也。又说弥勒成佛为小乘众生。无量寿观经为大乘众生。何以知尔。经文如此。弥勒 现代汉语译本： 关于‘十方’的说法，是为了说明通过过去、现在、未来三世的佛来启发修福之心，而不是为了消除怠慢之心。之所以说三世是为了启发修福之心，是因为小乘修行者听说未来有弥勒佛（Maitreya Buddha，未来佛）便会修习布施、持戒等善行，希望能够值遇弥勒佛。因此，宣说三世佛是为了启发修福。不说十方是为了消除怠慢之心，是因为如果他们听说有十方佛，就会认为佛的数量太多而产生轻视厌倦之心。这是因为他们是小心之人，所以不说十方佛。 大乘经典则完整地阐明三世十方，说三世是为了让人修福，又说十方有佛，使人生出加倍的欢喜。菩萨在发菩提心的时候，就想着要普遍供养十方一切诸佛，使一切善果都加倍增长欢喜，得到更多佛的供养，种下多种善根。因为三多（供养多、欢喜多、善根多）具足，所以大乘经典完整地宣说三世十方佛。然而，这指的是一土多佛和多土多佛。什么是‘只在娑婆世界就有千佛出世’？这就是一土多佛。而此方的释迦牟尼佛（Sakyamuni Buddha）和西方的阿弥陀佛（Amitabha Buddha），就是多土多佛。这包含了四种情况。前两种情况如前所述。还有一种情况是‘一土一佛’，即一佛化度一个国土，此佛灭度后，国土也随之毁灭，所以是‘一土一佛’。还有一种情况是‘一佛多土’，即一佛化度无量国土，如毗卢遮那佛（Vairocana Buddha）化现十方佛世界海。现在这两部经就属于后两种情况。弥勒佛成佛属于‘一土多佛’，无量寿观（《观无量寿经》）属于‘多土多佛’。然而，这些道理不仅仅适用于这两部经，也普遍适用于其他经典。 接下来阐明这两部经所代表的两种因缘。《弥勒成佛经》代表远见佛的因缘，《无量寿观经》代表近见佛的因缘。弥勒成佛是远见佛的因缘，因为弥勒佛要经过五十七亿六千万年才成佛，众生修福要到那个时候才能见到佛，所以是远见佛的因缘。《无量寿观经》是近见佛的因缘，因为经中说明，一生修善，或者通过三辈九品的修行，在临命终时就能见到阿弥陀佛和菩萨显现，佛菩萨会来迎接，所以是近见佛的因缘。又可以说，《弥勒成佛经》是为小乘众生而说，《无量寿观经》是为大乘众生而说。为什么这么说呢？经文就是这样说的。弥勒（Maitreya）...
English
English version: The mention of the 'ten directions' is to explain how to inspire the mind of cultivating blessings through the Buddhas of the three times (past, present, and future), not to eliminate the intention of laziness. The reason for mentioning the three times is to inspire the mind of cultivating blessings, because practitioners of the Hinayana tradition, upon hearing that Maitreya Buddha (the future Buddha) will appear in the future, will cultivate meritorious deeds such as giving and upholding precepts, hoping to encounter Maitreya Buddha. Therefore, proclaiming the Buddhas of the three times is to inspire the cultivation of blessings. The reason for not mentioning the ten directions is to eliminate the intention of laziness, because if they were to hear that there are Buddhas in the ten directions, they would think that the number of Buddhas is too numerous and develop a mind of contempt and weariness. This is because they are people of small minds, so the Buddhas of the ten directions are not mentioned. The Mahayana scriptures fully explain the three times and the ten directions, saying that the three times are to encourage people to cultivate blessings, and also saying that there are Buddhas in the ten directions, causing people to generate doubled joy. When Bodhisattvas arouse the Bodhi mind, they think of universally making offerings to all the Buddhas in the ten directions, so that all good fruits will increase joy twofold, receive offerings from more Buddhas, and plant various good roots. Because the three abundances (abundance of offerings, abundance of joy, abundance of good roots) are complete, the Mahayana scriptures fully proclaim the Buddhas of the three times and the ten directions. However, this refers to one land with many Buddhas and many lands with many Buddhas. What is meant by 'there will be a thousand Buddhas appearing in the Saha world alone'? This is one land with many Buddhas. And Sakyamuni Buddha in this land and Amitabha Buddha in the Western Pure Land are many lands with many Buddhas. This includes four situations. The first two situations are as mentioned before. There is also a situation of 'one land with one Buddha', that is, one Buddha transforms and saves one land, and when this Buddha passes away, the land also perishes, so it is 'one land with one Buddha'. There is also a situation of 'one Buddha with many lands', that is, one Buddha transforms and saves countless lands, such as Vairocana Buddha manifesting the sea of Buddha worlds in the ten directions. Now these two scriptures belong to the latter two situations. Maitreya Buddha attaining Buddhahood belongs to 'one land with many Buddhas', and the Contemplation Sutra on Immeasurable Life (Amitayurdhyana Sutra) belongs to 'many lands with many Buddhas'. However, these principles are not only applicable to these two scriptures, but are also universally applicable to other scriptures. Next, it will be explained that these two scriptures represent two kinds of conditions. The Maitreya Buddha Attaining Buddhahood Sutra represents the condition of seeing the Buddha from afar, and the Contemplation Sutra on Immeasurable Life represents the condition of seeing the Buddha up close. Maitreya attaining Buddhahood is the condition of seeing the Buddha from afar, because Maitreya Buddha will attain Buddhahood after 5.76 billion years, and sentient beings will only be able to see the Buddha at that time after cultivating blessings, so it is the condition of seeing the Buddha from afar. The Contemplation Sutra on Immeasurable Life is the condition of seeing the Buddha up close, because the sutra explains that by cultivating good deeds throughout one's life, or through the practice of the three grades and nine levels, one can see Amitabha Buddha and Bodhisattvas manifest at the time of approaching death, and the Buddhas and Bodhisattvas will come to welcome them, so it is the condition of seeing the Buddha up close. It can also be said that the Maitreya Buddha Attaining Buddhahood Sutra is spoken for the Hinayana sentient beings, and the Contemplation Sutra on Immeasurable Life is spoken for the Mahayana sentient beings. How is this known? The sutra text says so. Maitreya... --------------------------------------------------------------------------------